Building Social and Religious Harmony for Students in Indonesia:

Study of Interfaith Harmony Forum’s Role of Malang, East Java

Umi Sumbulah

and Agus Purnomo

Sharia Faculty of UIN Maulana Malik Ibrahim, Jl. Gajayana 50, Malang 65154, Indonesia

Sharia Faculty of The State Institute of Islamic Studies, Jl. Pramuka 156, Ponorogo, Indonesia

Keywords: cooperation, equality, FKUB, social and religious harmony, tolerance.

Abstract: Social conflict between students from a number of universities in Malang city 2014-2016, due to lack of

awareness of the values of religious harmony, i.e.tolerance, equality, and cooperation. This article discusses

FKUB's efforts in managing social and religious harmony for students with a multicultural background is to

instil the principle of tolerance, equality and increase the quality and quantity of cooperation between

various elements, through the program of enrichment and maintenance of social and religious harmony. The

empowerment program aims to strengthen the awareness of multiculturalism, national insight, and social

and religious harmony. The program of empowerment and maintenance of social harmony includes the

development of tolerant and inclusive religious understanding, strengthening religious teachings, capacity

building for interfaith youth leaders, visits to religious institutions, social institutions and educational

institutions, and promoting equality of majority and minority groups. The development of multicultural

values undertaken has significance in the effort to realize the principles and values of democracy, equity and

justice; values of humanity, togetherness, and peace; as well as social attitudes of recognition, acceptance,

and respect to others, especially among students with diverse backgrounds from religious, ethnic, racial,

organizational, and other social categories.

1 INTRODUCTION

Malang is one of educational destination in

Indonesia. Students' backgrounds that are diverse in

terms of race, ethnicity, culture and religion are one

of the factors that influence intellectual, social and

cultural dynamics. This has a positive impact on the

development of this city as a city of education that is

friendly to the diversity of religious life. Places of

worship in this city are also available for all

religious people. For Muslims, there are 504

mosques and thousands of mushalla, which are

scattered in villages, government agencies, schools

and universities. For Christian community worship,

there are 83 pieces, 8 churches and chapels, and 47

religious institutions such as seminaries and

monasteries for Catholics. Places of worship in the

form of a temple used by the Hindu community as

much as 5 pieces and spread in 5 districts. The

worship facilities for Buddhism and Confucianism

are 5 monasteries, 1 main temple, 2 cetiya (chapels),

and 2 other places of worship (FKUB, 2016). The

places of worship are provided for all citizens of

Malang and migrants from various parts of

Indonesia and abroad, so they get the right in

implementing religious teachings well. The

fulfilment of religious facilities and infrastructure

seems to be accompanied by continuous guidance

and assistance, especially for students with

multicultural backgrounds. Therefore, several

universities with diverse student religious

backgrounds such as Merdeka University (Unmer),

Kanjuruhan University (Unikama), Tribhuana-

Tunggadewi University (Unitri), Wisnuwardhana

University (Unidha), State University of Malang

(UM), Brawijaya University (UB), the State

Polytechnic of Malang (Polinema), and the State

Islamic University (UIN) of Malang programmed

the introduction religions cooperate with Interfaith

Harmony Forum (Forum Kerukunan Umat

Beragama/FKUB).

Conflicts between students have occurred in this

city, namely conflicts between students from Ambon

versus NTT in Unitri, Unikama, and Unidha in 2014,

Sumbulah, U. and Purnomo, A.

Building Social and Religious Harmony for Students in Indonesia: Study of Interfaith Harmony Forum’s Role of Malang, East Java.

DOI: 10.5220/0009924302190228

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 219-228

ISBN: 978-989-758-458-9

219

2015 and 2016 (http:

//suryamalang.tribunnews.com). As a result, several

regional student organizations repatriated their

members to the dialogue of their origin and

persuasive efforts were also made by some of these

regional organizations with the Ministry of Religion

and the government of Malang. To minimize

conflict and support the creation of social and

religious harmony, FKUB intensively cooperates

with universities, ministries of religion, ministries of

education and culture, police, and state prosecutors.

In addition, the creation of religious harmony is also

carried out with community organizations, youth

organizations and women's organizations. In this

context, the development of multicultural values is

very important, to realize the principles and values

of democracy, equality and justice; humanity,

togetherness and peace values; as well as social

attitudes in the form of recognition, acceptance and

appreciation of others, especially among students

with various religions, ethnicities, races,

organizations, and other social categories.

2 THEORETICAL FRAMEWORK

2.1 Social Harmony in Multicultural

Societies

Social harmony is a condition in which individuals

live in line with the goals of society. In this context,

every member of society lives well according to

their social position. Social harmony is related to

how to maintain balance and harmony in civil

society. Every human group has unique and different

traditions. Therefore, to achieve social harmony

requires understanding across cultures, respect,

adaptation, and maintaining a level of balance in the

relations of power, resources, functions and

capacities between groups that have the potential to

conflict, both based on economic, political, social,

racial and religious differences or culture (Galla,

2009). Realizing social harmony in multicultural

societies can be achieved by cultivating an attitude

of tolerance, understanding, and respect for

differences. Tolerance can be grown by realizing

that differences and diversity are not reasons not to

unite and cooperate. Cultural diversity has a positive

side as a driver of harmony and negative side as an

entity that causes conflict. Social conflicts can lead

to disharmony, competition, dropping and fighting

over influence. Therefore creating social harmony in

a plural society is a necessity. Social harmony is a

characteristic of successful people in the context of

diverse societies. The life initiative in harmony is

designed to involve all citizens who recognize this

truth (Department of Immigration and Multicultural

Affairs, 1998).

Indonesian society is plural both vertically and

horizontally. In a vertical society consists of various

social classes, culture, economy, politics and other

categories. Horizontally, the community consists of

groups or social groups, ethnic groups, religions,

races and diverse schools. The plurality of

Indonesian society is often coloured by conflicts due

to differences in values, ways of acting, political and

economic opportunities. Thus, the problem of

ethnicity, religion, race and flow is not only

heterogeneity but also plurality. This is because

plural society not only has different ways of thinking

and acting, but it is also not easy to unite.

Primordialism that grows in community groups

can hinder the integration process. Ethnocentrism

attitudes will also trigger conflict between

community groups. Therefore, efforts are needed to

minimize conflicts that might occur due to

differences in culture. By eliminating the flow of

sectarian or political views that can hamper the

integration process, eliminating fanatical and

extreme attitudes, building awareness that inter-

community groups need each other, as well as

critical and systematic thinking, cultivating an

awareness that every member of a community group

has a basic, multicultural society so that they know

the differences in diversity, the ability to control

emotions and manage self-ego, and avoid

discriminatory attitudes to create equality. This is

because, in a pluralistic society, minority groups

tend to experience discrimination both legally,

socially, culturally and politically. Therefore, the

struggle for minority rights may only succeed if a

pluralistic society is managed into a multicultural

society. This is because in the multicultural society

the right to be different gets recognition and

appreciation. According to Setiadi et al. (2006),

things that can be done to minimize problems

because of the negative effects of diversity are the

spirit of religion, nationalism, pluralism, humanism,

inter-religious dialogue, communication patterns,

and a dynamic relationship between religion and

ethnicity.

Society needs a paradigm shift about

multicultural insights. The multicultural paradigm

demands appreciation and respect for other religions

and cultures. Thus, the application of

multiculturalism requires awareness to recognize

and respect the diversity of identity and culture

accompanied by a spirit of harmony and peace. With

ethnic, religious and cultural diversity, it will be able

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to reduce various triggers of conflict. In addition,

multi-ethnic and multi-cultural life also requires us

to enter into the process of forming a collective idea

of society regarding Indonesia's diverse unity. This

nation's diversity enriches cultural treasures within

the framework of diversity in unity (Bhinneka

Tunggal Ika). This is reinforced by Article 32 (1) of

the 1945 Constitution that the state promotes

national culture in the midst of world civilization by

ensuring the freedom of society in maintaining and

developing cultural values (Martono et al., 2003).

Maintaining social harmony can be done through

intercultural communication, through dialogue

forums or discussions, lectures or through mass

media discussing the local cultures that are the

nation's cultural wealth and how to live in a

community context. In this context, several

important things to do are: first, a clear distinction

between public space and private space. Public

spaces (including the world of law, politics,

economics, education, and public morality) are

bound by a set of norms that ensure equality of

opportunity in all fields. Whereas the private space

is a space that recognizes and gives place every

cultural diversity. Second, moral education related to

socialization and religious values must remain in the

private sphere. The multicultural education can be

integrated into the early age education curriculum,

elementary school, junior high school, high school to

university. Third, the existence of the value of

minority culture must be maintained, because it

gives meaning and identity to everyone who lives in

the group. These values include the social

organization and religious beliefs that characterize

the existing minority culture group. Fourth, conflicts

and cultural clashes between minority and majority

cultures are inevitable. Nevertheless, the impact of

culture must be interpreted as part of the dialogue,

so that the society of diverse cultures can live in

harmony. All people who live in social harmony are

real benefits for society. When the whole

community lives in harmony, it means that both the

state and the people benefit, because it can minimize

conflict, both those who are open and those who are

open. People who live in harmony will get benefits

and orders because they are not disturbed by

conflict. They are a safe and comfortable life

(Taormina, 2014). Therefore, intercultural

communication by all important elements of society

is done through discussion forums, dialogues,

lectures, mass media and the government to

maintain the unity and unity of the nation. Our

shared duties and responsibilities are to create

equality and justice in the life of the nation and state

so that the groups have the same rights in getting a

decent living.

2.2 Religious Harmony

The basic concept to describe harmony among

religious believers is to refer to the Joint Regulation

(PBM) of the Minister of Religious Affairs and

Minister of Home Affairs Number 9 of 2006/8 the

Year 2006. In PBM, religious harmony is described

as a state of religious relationships based on

tolerance, mutual understanding, mutual respect,

respect for equality in the practice of religion and

cooperation in the life of society, nation, and state in

the NKRI based on Pancasila and 1945 Constitution.

Mukti Ali (1975), Minister of Religion 1971-1978

period, argued that "is a social condition in which all

religious groups can live together without

undermining their basic right to carry out their

religious obligations. Each individual lives as a good

religion, in a state of harmony and peace".

According to Adeney as quoted by Hayat (2012),

there are three basic principles to ensure that religion

becomes a national integration factor, namely:

accepting, appreciating and cooperating. For Hayat,

harmony contains the principle of reciprocity that

puts the principle of mutual support, help and

benefit. For Bakri (1983) religious harmony in the

context of practical understanding is a peaceful

coexistence between one or more religious groups in

religious life.

Based on the above formulation can be

concluded: 1) the harmony of religious people is the

condition or condition of the life of religious people

who interact in harmony, tolerance, peace, mutual

respect, and respect for religious differences and

freedom of worship respectively; 2) in the

interaction there is no degrading attitude of other

religions, the equivalent in practising religion and

not harnessing religions; 3) cooperate in building the

community, with the principle of mutual assistance

and benefit; 4) there is agreement in achieving

common goals. Thus it can be formulated that

religious harmony is "a condition of religious

relationships that are tolerant, equal in practising

religion, and cooperate in building society, nation,

and state of the NKRI based on Pancasila and 1945

Constitution". Thus, social and religious harmony

can be seen from three main indicators, namely: 1)

tolerance, 2) equality, and 3) cooperation. The

concept of harmony is also a reference to minimize

the occurrence of conflicts that break the joints of

harmony in a pluralistic society (Musa, 2014).

Religious harmony in Indonesia includes three

dimensions, namely: internal harmony of religious

communities, harmony between religious

communities, and religious harmony with the

government. These three dimensions are the focus of

Building Social and Religious Harmony for Students in Indonesia: Study of Interfaith Harmony Forum’s Role of Malang, East Java

221

attention of government and every religious people,

to build harmony and harmony. In realizing the

harmony trilogy, regulations and legislation were

issued, as well as an intensification of dialogue to

resolve the problems of religious community

relations. Religious tolerance can only work well if

there are mutual trusts among religious

communities. The development of civil society

power is also a determinant factor for the presence

of harmony in diversity. National pluralism is also

caused by almost all major world religions in this

country, Islam, Christianity, Catholicism, Hinduism,

Buddhism and Confucianism, and the flow of belief.

On the other hand, Indonesian society also consists

of various ethnicities, ethnicities, cultures and

languages. The form of an archipelagic country also

causes the nation's religious experience and practice

to be unique compared to other nations (Cholil,

2008). Indonesia is one of the largest multicultural

countries in the world. The truth of this statement

can be seen in diverse and wide socio-cultural and

geographical conditions. The number of islands in

the Republic of Indonesia is around 13,000 large and

small islands, a population of more than 200 million,

consisting of 300 tribes that use nearly 250 diverse

dialects and languages. In terms of religious

affiliation and belief, Indonesian society adheres to

diverse religions and beliefs, namely Islam,

Christianity, Catholicism, Hinduism, Buddhism,

Confucianism, and various other faiths

(Koentjaraningrat, 2002). This diversity of religions

and beliefs, on the one hand, is a great force to build

the country, but it also becomes a potential conflict

and various problems if it is not managed properly

and proportionally.

Besides having a religious diversity that is

officially recognized by the government, the state

also guarantees other beliefs such as Kejawen and

local beliefs of isolated communities such as Samin,

Dayak, Bedouin, Tengger, and a number of tribes in

Papua. This diversity can lead to various problems

such as thuggery, political feud, poverty, violence,

separatism, environmental destruction and loss of

humanity to always respect the rights of others

equally and justly (Yaqin, 2005). The issue of tribe,

religion, race, and class (SARA) now seems to have

also become a problem of local and national

concern, especially when used as a political

commodity. Therefore, it is relevant to the

expression of Tilaar (2000) that people in this

country are often disturbed by conflict with SARA

and identity politics. Sonhadji (2003) expressed his

concern about the most crucial Indonesian problems

lately, namely the weakening of a sense of

nationality, unity and togetherness. Today's society

is prone to conflict, due to the waning feeling and

spirit of nationalism, which is marked by the loss of

the spirit of togetherness, unity and brotherhood

(Abdullah, 2017).

The paradigm of the majority and minority

groups is also still a problem in itself. Majority-

minority categorization in this context includes

aspects of religions, politics, economics and other

aspects. These aspects will naturally lead to various

differences, which are vulnerable to creating a gap

when there is no equality and justice. In this context,

the more serious aspect of attention is the aspect of

religion (Lubis, 2005). Different religious

communities must establish reciprocal relations in

carrying out their duties and responsibilities in

maintaining warm relationships. For that, it is

necessary: 1) reinterpretation of orthodox religious

doctrines made excuses for being exclusive and

oppressive so that religion is not only seen as

receptive to local cultural wisdom but also guides

the foremost to strengthen democracy in religious

societies; 2) dialogue religion with modern ideas, so

that society is able to deal with new history and

adapt to the great civilization based on the growing

secular theories.

3 METHOD

This empirical research has been carried out on the

elites of religions who are members of the Forum for

religious harmony (FKUB) and students in the city

of Malang who have a multicultural background.

Qualitative data were obtained through in-depth

interviews, observation, and documentation relating

to issues of harmony and social conflict. Data

analysis was carried out with the principle of

ongoing analysis. The consistency of research

findings was obtained through member checks and

Focus Group Discussions.

4 RESULT AND DISCUSSION

FKUB has developed social harmony theory and

religious community through the introduction of

multicultural values to students with diverse

backgrounds. These values are tolerance, equality,

and cooperation with various government agencies,

private, social and religious organizations, women's

organizations, universities, and youth organizations.

This is done as a preventive and conflict resolution

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among students, as an important element for the

realization of social and religious harmony in

Malang.

4.1 Tolerance

The cultivation of tolerance is carried out through an

understanding of religion that respects other

religions, enrichment and strengthening

understanding of the teachings of religions,

spreading tolerant and inclusive religious

understanding, and strengthening insight into

nationality and harmony of religions. Promoting

respect for ethnic, cultural, religious and group

diversity is one of FKUB's concerns. The knowledge

of other religious cultures and traditions is done

through visits to various religious institutions. For

example, in the event of halal bi halal, Cap Go Meh

celebration, a celebration of dioceses, churches,

monasteries and so on. The important thing that

needs attention in the context of building social

harmony and religions is the willingness to

understand other cultures and religions (Lubis,

2005). Relations between ethnic, cultural, and

religious mean that both parties or more cooperate in

carrying out duties, assume responsibility, support

each other, and maintain a good relationship and

warm. Harmonious relationships among humans

include various levels such as family, community,

and government. Harmonious relations in the social

system, at least, require two things: first, the

reinterpretation of religious doctrine that is used as

an excuse to be exclusive and oppressive so that

religion is not only seen as receptive to local cultural

wisdom but also guides and strengthens democracy

in society. Second, religious dialogue with modern

ideas, so that people are able to deal with a new

history that demands adaptation to large civilizations

that are often based on secular theories.

Highlighting various humanitarian issues through

the enrichment of religious perspectives is also done

by FKUB. In this context, for example, it can

respond to issues of radicalism targeting students

and students, the dangers of drugs targeting youth,

deviations of adolescent and student behavior,

religious-based violence, ethnic and ethnic conflict,

and HIV/AIDS issues. These problems are viewed

from the perspective of all religions so that the

religious community understands them both in terms

of the normativity of religious teachings, historicity

and other aspects of affairs. This program is carried

out by various student organizations, both Muslim

and non-Muslim. However, in each activity, all can

respect and respect each other's beliefs. FKUB

assists students in providing their understanding of

the teachings of religions on the subject. There needs

to be a paradigm shift in society that gives lessons

about appreciation and respect for other people's

religions and cultures. With this, the application of

multiculturalism demands awareness of the actors in

it to mutual recognize and respect the diversity of

identity and culture accompanied by the spirit of

harmony and peace. It is hoped that with a pluralistic

situation, a plurality of nations, ethnicity, religion,

and culture will be able to reduce various triggers of

conflict. In addition, multi-ethnic and multi-cultural

life requires us to go through the process of forming

the collective notion of the community of diverse

Indonesian unity. This highly pluralistic Indonesian

life is governed by a formal multi-cultural ethic in

order to live together peacefully and mutually care.

This is reinforced as stated in Article 32 (1) of the

amended 1945 Constitution guaranteeing: The state

promotes the national culture of Indonesia amidst

the world's cattle by guaranteeing the freedom of the

community in maintaining and developing cultural

values (Martono, 2003). In a multicultural society,

students can be encouraged to see and understand

the values of other cultures, so that they can

appreciate that cultural diversity. There is no

uniformity of different cultures in national culture,

but every culture is recognized for its truth and value

so that it can enrich national culture (Suaka, 2016).

Promotion and dissemination of tolerant and

inclusive religious understanding are very necessary

for students, as a provision for responding to and

managing miniature communities to achieve

harmony. Some testimonies from students confirmed

this. Multicultural seminars that convey messages of

tolerance and peace, as well as religious harmony

seminars held on campus, are needed to manage the

main social harmony among students on campus,

resulting in mutual respect and preventing conflicts

(FKUB, 2017). It cannot be denied that in people's

lives there is always a majority-minority paradigm

from the aspect of religion, politics, economy,

ethnicity, and others. These aspects lead to various

differences, in economic life, political and religious

views, traditions and culture, language, the way of

life and various other differences. If these

differences are underestimated, they can lead to

discrimination and injustice. Because of that, fair

and equal treatment in the midst of existing

differences is a necessity if social harmony is to be

created.

One of the important roles of FKUB is that it is

involved in social and religious harmony. Harmony

will occur if there is mutual understanding and each

has the will to understand the religious teachings of

others. This is done for example through capacity

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223

building activities through various programs. In

addition, through the socialization of government

regulations, governor regulations, and mayoral

regulations on religious life. Seminars and training

on nationality and religious harmony are also

conducted in a number of campuses whose students

have a multicultural background. Among what has

been done is collaborating with several universities

in Malang, both public and private universities.

Students and the academic community in these

campuses, in general, strongly support activities that

they think are very positive and can help anticipate

the conflict. After the conflict, the heated campus

atmosphere takes time to get back conducive.

Therefore, all academicians are important to always

voice the multicultural values, nationality,

Indonesianness, and respect for diversity. In this

context, the role of FKUB is very necessary, because

it can be a place of communication to break down

and resolve conflicts that occur. The activity is also

very good in fostering a sense of nationality so that

they can understand and respect each other among

tribes, cultures, and religions (FKUB, 2017).

In fostering an understanding of Indonesian

nationalism insight, FKUB also organizes seminars,

workshops, socialization, mentoring and cooperation

with educational institutions, social-religious

organizations, women's organizations, interfaith

youth, and students. The material of strengthening

the identity of Indonesianness and nationality

concerns four (4) pillars of the nation, namely:

Pancasila, the 1945 Constitution, Bhinneka Tunggal

Ika, and NKRI, especially in relation to the

importance of building social and religious harmony

in Indonesia. So, Indonesian nationalism which

provides space for plurality and in line with the spirit

of love for the country is part of the quality of faith

and belief. Local wisdom is local ideas that are wise,

full of wisdom, good value, embedded and followed

by the community. Local wisdom is also a

philosophy and outlook on life which manifests in

various fields of life, namely: social values, culture,

economy, architecture, health, environmental

management, and so on. Thus, it can be concluded

that local wisdom is a wealth of local culture that

contains policies and views of life that accommodate

policies and wisdom of life. In Indonesia, local

wisdom not only applies locally to a particular

culture or ethnicity but is cross-cultural and cross-

ethnic to form a national cultural value. For

example, almost every local culture in the

archipelago is known for local wisdom that teaches

mutual cooperation, tolerance, work ethic, and so on.

Many factors make religion and religious

organizations potentially reduce or prevent conflict,

namely: 1) more than two-thirds of the world's

population is included in religion. All of these

religious organizations have reached all corners of

the world; 2) religious organizations have the

capacity to mobilize people and to foster an attitude

of forgiveness, conciliation, motivating, and

mobilizing people to create a more peaceful world;

3) religious organizations can rely on a set of

resources to mediate and influence the peace

process; 4) religious organizations can also use

integrative power or the power of love, which is

based on respect, love, love, community, and

identity. 5) religious organizations are also able to

monitor the dynamics of conflict by involving

people at all levels; 6) Religious organizations can

provide peace services (Hossain, 2010). Thus, the

role of FKUB is very important and strategic in

creating social and religious harmony in this city.

4.2 Equality

The principle of equality is realized by FKUB in

encouraging the protection of religious freedom on

campus and the establishment of places of worship

as a guarantee of the implementation of freedom of

association both in the campus and society. FKUB

cooperation with universities can strengthen the

spirit and multicultural values that are also

developed by certain campuses. To manage the

diversity, there is a course on multiculturalism, so

that through the courses the values are presented.

Through the development of multicultural values,

the campus gives students the freedom to practice

their respective worship. Thus, the presence of

FKUB can enrich and convince students about the

importance of multicultural values. With regard to

religious freedom, the campus is very tolerant and

there is no distinction in it, whether a majority or

minority. Although there was a criticism from non-

Muslim students related to the campus that has a

mosque in it, for them should not be a mosque but

quite just a mushalla. However, this then gained

understanding from the campus so that there was no

conflict. FKUB's role in encouraging the spread of

multicultural values sown on campus can be a

positive impetus for avoiding student conflicts,

especially when their religious rights are protected

and guaranteed to be fulfilled.

Freedom of religion is one of the basic rights of

every individual who has constitutional guarantees

in Indonesia. The first precepts of Pancasila and

article 29 of the 1945 Constitution can be cited as an

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example. However, SETARA Institute's report

revealed that Article 29 of the 1945 Constitution is

precisely the article that becomes the juridical basis

for the production of restrictive barriers to the

guarantee of freedom of religion/belief (Rachman,

2010). Nevertheless, there are still some

constitutional breakthroughs that support the

guarantee of religious freedom, namely: first, the

results of the 1945 Constitution amendments

formulated in article 28 E of the 1945 Constitution

affirm that there is a guarantee of religious freedom

for everyone and no one has the right to abolish or

impose religion or certain common sense to others;

second, the emergence of Law no. 39/1999

concerning Human Rights. third, ratification by the

government of the International Covenant on Civil

and Political Rights (ICCPR) through Law No.12 /

2005, which guarantees the right to freedom of

thought, belief, and religion within a broader and

comprehensive framework. Religious freedom is a

principle that has now been accepted by religious

communities as a universal norm, but in the tradition

of mission religion, such as Islam, Christianity, and

Judaism, there are still a number of groups that have

a triumphal ideology (Abdalla, n.d.). Freedom of

religion and respect for other people's religions/

beliefs are in fact the teachings of every religion.

Therefore, defending freedom of religion and

respecting the religion/beliefs of others is also an

integral part of the value and quality of one's

religiosity. Among the basic religious freedoms in

Islam is the Qur'an, 2: 256 about no compulsion in

religion. This religious freedom includes external

freedom and internal freedom. External freedom is

the freedom for a person to enter or not to enter a

particular religion. While internal freedom can mean

two sides: 1) the freedom for one to choose sects,

schools, and certain classes in the chosen religion; 2)

the freedom to commit to his religious teachings. If a

person decides to choose a particular religion, then

he must have a commitment to maintain and

implement the religious teachings he embraces as

best he can (Shihab, 1998: 189).

There is no discrimination in religious life, either

on campus or in their residence, felt and experienced

by Catholic students in Unikama. If Muslim friends

hold recitations on campus or with local people,

non-Muslims also have their own organization, the

Catholic Community Association (PWK) which can

involve everyone to participate. Unikama includes

campuses that uphold the values of tolerance and

multiculturalism (FKUB, 2017). Among the duties

of FKUB is to provide recommendations to the

municipal government in making decisions to grant

permits for the construction of houses of worship. In

this context, FKUB treats all houses of worship,

both mosques, churches, chapels, and others.

Usually, the community that will build the house of

worship submits the proposal of establishment and

supporting documents specified. The FKUB team

then conducts field visitation and provides records of

the lack of documents and requirements. After

completing the document and submitted again, the

FKUB then recommends that the establishment of

the house of worship be continued or not

(Bakesbangpol, 2016). FKUB held a socialization

about the provisions of the construction of houses of

worship to prevent the occurrence of SARA conflict

in the community. The procedure for establishing

houses of worship has been regulated by the

government through the Joint Regulation of the

Minister of Religious Affairs and Minister of Home

Affairs No. 9 and No. 8 of 2006. This joint

regulation is then spelled out in the governor and

mayoral regulation rules to be submitted to the

community up to the village level. Thus, all permits

for the construction of houses of worship in any

form must conform to the applicable regulations. In

response to religious pluralism, the government

gives freedom to every religious community to

establish places of worship, in accordance with the

Joint Regulation of the Minister of Religion and the

Minister of Home Affairs No. 8 and 9/2006,

Governor Regulation No. 1/2007 and No. 10/2015,

and Malang Mayor Regulation No. 8/2007. If

administrative and technical requirements are met,

FKUB provides a recommendation to the mayor. In

principle, the establishment of a place of worship in

any form is to meet the religious needs of religious

people in this city (FKUB, 2016). This is because

the Republic of Indonesia is a Pancasila state and

not a religious state but recognizes the existence of

religions.

4.3 Cooperation

In order to realize social and religious harmony,

FKUB cooperates with various parties, both in the

framework of preventing and synergy in resolving

conflicts. Since 2014 FKUB Malang has established

cooperation with a number of universities in this

city. When there were conflicts and brawls between

Unitri, Unikama, and Unidha students, the intensity

of the dialogue was warned. FKUB and the Malang

city government mediate with representatives of

youth and students from various regions involved in

the social conflict. In addition, visits and

strengthening to several universities to prevent

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225

conflicts between students are also continuously

carried out. FKUB conducts safari visits to various

religious institutions and religious organizations.

Among them are visits to religious institutions such

as MUI, Muslimat, Aisyiyah, MUKI, BAMAG,

Dioceses, PHDI, Walubi, and Confucian religious

leaders. The purpose of this visit was to get to know

more about religious institutions and religious

organizations, which so far have significant

influence in guiding and directing the community.

FKUB synergizes with relevant agencies, in order to

build commitment to respond to and solve

humanitarian problems, such as drugs, HIV/AIDS,

social and religious conflicts, problems in the

establishment of places of worship, and radicalism

that threatens social and religious harmony in

Malang.

To build awareness of the importance of social and

religious harmony, FKUB cooperates with

universities. At the beginning of the new academic

year, FKUB was given time to meet new students,

such as in Unmer, Polinema, and Unikama. At the

event representatives from all religious communities

explained to new students who have a multicultural

background. Among the new student orientation

material is a portrait of the lives of religious people

in Malang so they can worship well. FKUB also

collaborates with social religious organizations,

because it has members up to the grassroots level.

Socio-religious problems that arise in the

community will be easily resolved if they involve

leaders of community organizations. Therefore, the

social organization is also involved together in order

for Malang to remain peaceful. They also provide

understanding to people who own a boarding house

or rented house, in order to enforce the rules agreed

upon by citizens so that it is not easy to ignite the

conflict because of differences in tradition (FKUB,

2017).

Cooperation with youth and students was also

carried out by FKUB in several events which

involved them actively in various activities.

Collaboration with women's organizations was also

carried out, both with women's organizations such as

Muslimat and Aisyiyah, as well as with the

Empowerment of Family Welfare (PKK) and female

leaders of harmony. Women have a contribution in

creating harmony because women also take a good

role at the grassroots level. They can be an effective

mouthpiece in creating social harmony in the

community (FKUB, 2017). When women are

empowered spiritually, socially and economically in

terms of participation, it will result in learning,

which is a prerequisite for changing behavior.

Participation allows women to meet social needs,

improve resource utilization effectively, and can

influence decision-making processes. Therefore a

gender perspective proposes that true participation is

a process in which everyone's perspective is

considered (Finau, 2017). Women in many instances

believe in participation, support, and cooperation,

not least in trying to create social and religious

harmony in the city. Through synergy and

cooperation with various parties, FKUB's vision and

mission to realize social harmony and religions will

be realized effectively. FKUB also has a role in

resolving conflicts in Malang. For example, conflicts

that occur in the community are related to the

establishment of permits and the use of houses and

shophouses (ruko) as places of worship. In 2016

FKUB mediates the conflict between the community

and the owner of a shophouse that is used as a place

of worship. The rules are not allowed, there must be

a license to use as a house of worship and

considered to violate the rules. FKUB also plays a

role in resolving the social conflicts that happened

between students of Unitri, Unikama, and Unmer in

this city that occurred in 2015 and 2016. Ahok case

in DKI election 2016 also had warm and evoke

religious sentiments, especially between Muslim and

non-Muslim students in this city.

A student from the university stressed that the

conflict on campus was also one of the indirect

impacts of the SARA conflict that occurred outside

the campus. The conflict did not result in physical

contact because it was anticipated by the security

forces, FKUB, municipal government, the ministry

of religion, also the organization of student affairs

(FKUB, 2017). For Soekanto (1987), the cause of

social conflict is the difference between individuals

because of differences of opinion, feelings, cultural

background, and differences of interests between

individuals or groups. The social unrest of 1998 can

be cited as an example of that theory. The events of

unrest that have accumulated over the years of social

conflict have accumulated and split into the top of

the conflict with a series of heartbreaking events.

The conflict was not only the result of the monetary

crisis in 1997 but more specifically "infectious" into

SARA conflict. Social conflicts can result in

increased solidarity among in-group members who

experience conflict with other groups, the friction of

relations between conflicting groups, property

damage and loss of life, domination and conquest of

one party involved in the conflict, as well as changes

in the individual's personality, such as grudge,

suspicion, and hatred. In this context, religion should

have a role as a guide to human behavior. Religion is

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a dogma that teaches the belief in the existence of

God of the universe, as well as the guidance, norms,

guidance of life, and social control. Theoretically,

people who are obedient to the teachings of religion,

its behavior will be controlled from the form of

deviation. Thus, religion is a natural motivator that

encourages people to always live well and regularly.

Besides social control, religion also has an

integration role for society. Social harmony can also

be created both at the personal and institutional

levels, from families, communities and neighbors,

organizations, countries, and governments. Social

harmony can be realized when all parties have

respect for God, love/ empathy, justice, fairness,

faithfulness, truth, forgiveness, hope, generosity, and

compassion (Sharma, 2015).

In the context above, religion has a key role in

creating shared ties and uniting them in the value of

goodness. This is because the values that underlie

the system of social obligations are jointly supported

by religious groups so that religion can support

consensus in society (Khotazimah, 2014). Thus, in

its function as a power of integration and control of

social order in the context of national and state life,

religion has a significant role as a factor of

stabilization and equilibrium stabilization. Religion

put forward preventive, persuasive, educative and

peace actions. Religion put forward preventive,

persuasive, educative and peace actions. In this

context, it is interesting to quote Rahmat's (2012)

opinion that religion has 8 functions in society,

namely: 1) educative function, religious teachings

function to invite followers to obey the rules and

become good and righteous people; 2) the function

of salvation, the safety provided by religion covers

the life of the world and the hereafter; 3) peace

functions, religious guidance of guilty or sinful

people achieve inner peace and peace with

themselves, society, the universe, and God; 4) the

function of social control, religious teachings make

adherents sensitive to social problems, thus

encouraging them to do better in life; 5) the function

of fertilizer solidarity, which can produce solid

brotherhood and become a pillar of civil society; 6)

the function of reform, that religion becomes an

agent of change in the basis of values and morals for

the life of the people, nation and state; 7) creative

function, religious teachings encourage people to

work productively and innovatively, both for

themselves and others; 8) sublimative function,

religious teachings purify all human endeavours,

both in the life of the world and the hereafter.

The teachings of religion can reduce social

conflict, starting with dialogue as a choice of

solutions to non-violent conflict. Interfaith dialogue

does not aim to equate religious understanding but to

build awareness that beyond our beliefs and faith,

there are many beliefs and faiths from the traditions

of other religions. Thus, theological dialogue faces

the problem of how we position our faith in the

midst of the faith of others (Rahman, 2003). The

basics of religious teachings are based on morality

and ethics, demanding that adherents promote

compassion and peace. Resolving problems through

dialogue and avoiding violence in the name of

religion is also strong evidence that religion is the

best solution in dealing with conflict situations, both

socially based and religious.

5 CONCLUSION

FKUB's efforts in managing social harmony and

harmony between religious communities in Malang

City are through empowerment and maintenance

programs. Through empowerment, FKUB develops

an understanding of religion that respects other

religious communities, introduces religious

teachings to be understood by other religious

communities, spreads tolerant and inclusive

religious understanding, promotes equality of

majority and minorities, promotes religious freedom

on campus and in society, and grants permission to

establish house of worship fairly in accordance with

applicable regulations. In implementing the

program, FKUB collaborates with religious

institutions, universities, social institutions, youth

organizations, women's organizations, and civil

society organizations to encourage religious

harmony. FKUB bases its programs on the

dissemination of the multicultural values needed to

create social and religious harmony. This forum has

also developed a theory of religious harmony

through strengthening the values of tolerance,

equality, and cooperation with various institutions,

both based on government and civil society.

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